SERMON: “Four Beasts of History” (Dan. 7:1–8)
“Four Beasts of History” (Dan.
7:1–8)
Series: “Daniel:
God’s Sovereign Plans” #17 Text: Daniel
7:1–8
By: Shaun
Marksbury Date: December 14, 2025
Venue: Living Water Baptist Church Occasion: PM Service
I.
Introduction
There is a way of knowing when and how human
history will come to an end. Some think history
is merely a repeating cycle of empires rising and falling. However, we know that the hand of God is sovereignly
guiding us to a particular end.
S. Lewis Johnson once remarked that several
weeks in this chapter would scarcely plumb its depths. Yet, remember — while the chapter is profound,
its purpose is not to confuse God’s people.
Rather, it’s to bring us clarity and comfort.
The Book of Daniel now shifts focus from what
was primarily historical emphasis to a prophetic one. Many commentators consider this to be the
most important chapter of Daniel.[1] This chapter, much like Chapter Two, lists
the coming history of the world, but “in the visions both the first and second
advents of the Lord are described, and much more detail is provided concerning
the four kingdoms, particularly the final phase of the fourth.”[2] It shows Gentile history until the coming of
the Roman Empire, and then a gap of time is implied.
Since Babylon took over Jerusalem, the Jews have never been
in full control of their land. Some
nation has oppressed them. Rome kicked
them out. It wasn’t until they saw the
horrors of Hitler’s Holocaust against the Jews that the nations agreed it was
time for the Jews to have their own homeland, but even that came with
stipulations. To this day, there remains
a permanent Gentile presence in Jerusalem, and the Jews do not even have full
control over the temple mount. This
“time of the Gentiles” will continue until the end, until Romans 11 “fullness
of the Gentiles” is complete.
This chapter remains in Aramaic, the language of the
Gentiles at the time, resuming Hebrew in the next chapter. That raises a question: Did Daniel share this
vision with anyone, such as the wise men of Babylon? The four beasts represent the nations: one
like a lion, one like a bear, one like a leopard, and one terrible. It parallels what Nebuchadnezzar saw with the
statue in chapter two, but this vision is given to Daniel. It’s interesting that, from the pagan king’s
perspective, he sees a great structure representing empires, but the prophet
sees beasts. Daniel 2 has ten toes, and
here we read of ten kingdoms with the ten horns. The little horn is the antichrist, who we
will discuss in Revelation 13.
We will first, consider a divine overview of history. We will then turn to consider the four
beasts. To identify them, though, let’s
start with considering the overview.
II.
First, Consider a Divine Overview of History
(vv. 1–3)
In the first year
of Belshazzar king of Babylon Daniel saw a dream and visions in his head as he
lay on his bed; then he wrote the dream down and said the following summary of
the matter. Daniel answered and said, “I
was looking in my vision by night, and behold, the four winds of heaven were
stirring up the great sea. And four
great beasts were coming up from the sea, different from one another.”
We’re going back in time a bit in the book. Daniel dates this vision to the first year of
Belshazzar’s reign. That places us chronologically
before the events of chapter 5 and well before Daniel’s experience in the
lions’ den.[3] Daniel himself would also be younger, likely
in his late sixties at this point.[4] Babylon still appears strong on the surface,
but unknown to Belshazzar, the Medo-Persian Empire is already rising on the
horizon.
Daniel receives this revelation in a dream, though he also
describes it as “visions.” Perhaps the
singular “dream” emphasizes unity in the revelation, while the plural “visions”
highlights successive scenes unfolding before him.[5] Five times in this chapter Daniel says, “I was
looking,” and once he says, “I kept looking,” meaning that this isn’t a
momentary flash of a scene from God.
Note that Daniel immediately writes the vision down. He understands that this revelation is not
merely for himself, but for God’s people across generations. He uses the phrase “summary” literally means
“the head of the words,” or the chief matters.[6] Daniel records the substance so it may be
preserved, studied, and understood by the Jews and the people of God.[7]
Verse 2 moves us into the vision itself, introducing the
scene. He says, “I was looking in my
vision by night, and behold, the four winds of heaven were stirring up the
great sea.” Daniel shifts to first
person for these visions,[8] and this
one opens at night, which is fitting for its dramatic content.
The “four winds of heaven” come from the first heaven (the
sky). They represent forces coming from
every direction — north, south, east, and west.[9] Throughout Scripture, winds often symbolize spiritual
forces at work in human history, such as God’s providential activity through
angels.[10] It’s as though the winds are in competition,
and nations are being stirred as a response.[11]
That is the symbol of the winds churning “the great sea.” In Scripture, the sea frequently symbolizes
restlessness,[12] i.e.,
chaotic peoples and nations.[13] Isaiah says, “The wicked are like the tossing
sea, for it cannot be quiet” (Isa. 57:20). Thus, Daniel sees a picture of the nations in
turmoil — human society stirred to agitation, conflict, and unrest by the winds.[14]
Verse 3 explains the result: Out of the chaos of humanity
arise four great beasts or four kingdoms. Later in the chapter, Daniel is explicitly
told that these beasts represent kings (v. 17). They arise one after the other.[15] Though
they rise from the same sea, yet they are “different from one another.” Each empire has its own character, its own
method of domination, and its own place in God’s sovereign plan. And commentators agree that they all parallel
the statue of chapter 2.[16]
Before we look at them individually, it is worth noting one
more point. Daniel gives this vision in
Aramaic, the common language of the Gentile world. The message concerns Gentile dominion, so it’s
delivered in the language of the nations. This glorifies God as the next is speaking
about the course of world history in terms the world itself can understand.
III.
Second, Consider the Lion of Babylon (v. 4)
The first was like
a lion and had the wings of an eagle. I kept looking until its wings were
plucked, and it was lifted up from the ground and made to stand on two feet
like a man; and a heart of a man was given to it.
This first beast resembles a lion (which is the king of
beasts) and then it has the wings of an eagle (the king of the birds).[17] This tells us that the beast would be powerful
as well as fast, swooping upon prey.[18] Now the symbolism is unmistakable; not only
was Babylon swift and powerful in its conquests, it also used this very image
in its own artwork at its gates.[19]
Now, Daniel's attention is drawn not only to the beast's
appearance and power, but also its humiliation,[20] because he watches as its “wings
were plucked.” If this were a reference
to Babylon as a nation, it may make sense to consider its being humiliated, of
its mobility being halted,[21] but
what would it mean that it later stands up on its own two feet? This is a better image of Nebuchadnezzar, who was
specifically humiliated in chapter 4, when God took his mind from him toward
the end of his life.
Recall that Nebuchadnezzar actually went down onto all fours
like a beast. It wasn't until after God showed
him grace, restoring to him the mind of a man that he returned to normal. It was then that the heart of the beast was
removed and he was returned the mind of a man. It was at that point that he returned to his
own two feet and stood up like a man. He
lost his “beastly nature,”[22] as
it were, and that best explains the remainder of this verse.
This points to God’s sovereignty over kings — if He is over
the first, the head of the statue in Daniel 2, He is over all of them. Not one of them arises outside of God’s
control and permission. This king who once
ruled with beastly ferocity was made to recognize his humanity and dependence
upon God. Even the mightiest empires are
subject to the hand of God. God is over Babylon
and all the nations.
That is true of the next nation which comes up next. That's also what we're considering next — the
bear of Persia. Let’s look at the next verse.
IV.
Third, Consider the Bear of Persia (v. 5)
And behold,
another beast, a second one in the likeness of a bear. And it was raised up on one side, and three
ribs were in its mouth between its teeth; and thus they said to it, ‘Arise,
devour much meat!’
A “bear” is a fitting image for the Medo-Persian Empire. Some think that perhaps this beast might only
be the Median Empire (with the next beast is the Persian Empire[23]), but
the Median Empire didn’t conquer Babylon. This must be the Medo-Persian Empire after it
had come together, representative perhaps of Cyrus.
The bear is powerful, but it is also lumbering. It can destroy with brute strength, but unlike
the lion, it lacks majesty and some speed. And that is what we see with the Persians —
large numbers to throw at nations with brute strength.
The bear is depicted as raised up on one side, perhaps suggesting
imbalance. Some see in this a pose of
preparing to charge or fight.[24] Yet, in the Medo-Persian Empire, the Persians
are going to be more powerful than the Medes. Since the Persians rise to dominance in this
empire, that would account for the imbalance.[25] Daniel 8:3 seems to confirm this
interpretation, picturing the Medo-Persian Empire as a ram with two horns, one
horn being higher than the other.
What about the bear’s mouth?
One suggestion is that tusks or fangs are extending down from its lips,[26]
which would give it a menacing look. But
most translations render this as “ribs,” as though the bear has just devoured
some poor animal and has its bones still in its mouth. As to the significant of there being three
there, the Medo-Persian Empire did have three major conquests — “Babylon (539 b.c.),
Lydia (546 b.c.), and Egypt (525 b.c.).” [27]
Whatever the case, a word seems to indicate that it is not
yet finished with it just conquering, or it needs to get started (from Daniel’s
point in time of about 550 or 553 b.c.
In what may be “a decree from heaven,”[28] the
creature is told to arise and devour meat or “flesh” (as several translations
have here). Since the command came from
a “they” here, perhaps the winds or angels are directing things behind the
scenes according to God's sovereign plan. History confirms that Persia ruled over more
territory than any empire before that.[29]
Once again, the dominion that the Medo-Persian Empire had
was not gained independently. This power
was granted by God. Even such a ruthless
expansion unfolds only under divine permission. This understanding is vital as we consider each
of these creatures, and it’s important for all of God’s people as they live
under oppressive governments. God is
ultimately in control, and whatever happens is part of His bigger plan. We must trust that.
God is allowing each of these beasts to arise. First comes the lion with wings, followed by this
bear. Third comes the leopard of Greece
as we see in v. 6.
V.
Fourth, Consider the Leopard of Greece (v. 6)
After this I kept
looking, and behold, another one, like a leopard, which had on its back four
wings of a bird; the beast also had four heads, and dominion was given to it.
This would be a very fast animal! Leopards are quick, and they are also known
for agility. The four wings definitely
would add to that. This beast represents
the Greek Empire under Alexander the Great, who is remembered for his rapid
conquest and expansion of the Grecian Empire.
It was astonishing what he accomplished. In less than a decade, he had subdued the
entire Medo-Persian Empire and pushed eastward all the way to the borders of
India. He did all of this as a young
man, dying at the age of 33.[30]
This beast was fast, but it had four heads. These signify the division of Alexander’s
empire after his death. Remember, His
generals eventually carved out the kingdom from the four major regions of the
kingdom — Macedonia, Egypt, Syria, and Thrace.[31] What began as a unified empire quickly
fractured, a point which will be important later in Daniel.
Once more, Daniel emphasizes that dominion was given to it. The speed with which Alexander the Great accomplished
his dominion was something that God allowed. Again, it is part of God’s providence as He supernaturally
directs these events.[32]
And that is true of this final beast as well. Let's look finally at the terrorizers of Rome:
VI.
Fifth, Consider the Terrorizers of Rome (vv. 7–8)
After this I kept
looking in the night visions, and behold, a fourth beast, fearsome and
terrifying and extraordinarily strong; and it had large iron teeth. It devoured
and crushed and trampled down the remainder with its feet; and it was different
from all the beasts that were before it, and it had ten horns. While I was contemplating the horns, behold,
another horn, a little one, came up among them, and three of the first horns
were pulled out by the roots before it; and behold, this horn possessed eyes
like the eyes of a man and a mouth speaking great boasts.
Note that Daniel doesn’t say that this beast is “like”
anything[33] —
perhaps there is no known animal that it is like,[34] and it was different from
all the beasts that were before it. It
had large iron teeth, meaning nothing is able to withstand its teeth. It would pounce and devour, and it would
crush and trample underfoot whatever is left.[35] It also had mounted upon its head with which
it could gore, and later, Daniel mentions that it had bronze claws.[36] This is a terrifying image that likely “defies
any zoological category.”[37]
What is this beast? The
iron teeth seems to recall the iron legs of the statue of Daniel, which again, identifies
this kingdom with Rome, which had surpassed Greece by the second century b.c.[38] Rome’s power was unparalleled, being the
greatest military on earth. It did not
merely conquer; it crushed whatever remained after its initial assault. Consider simply how it popularized
crucifixion, one of the horrific punishments known to man, as a means to evoke
fear and keep people under the thumb of Rome.
It later threatened and persecuted Christians. It was a beastly empire.
Its strength, organization, and longevity surpassed all that
came before it.[39] This is pictured in the beast’s horns, which
are often are a symbol of power. It grew
ten of them, perhaps representing ten kingdoms which arise from the creature, associated
with the final phase of Gentile dominion.
Daniel considers the latter part of this scene for a
moment. It is interesting, in comparison
to the statue’s legs, it obviously came down into feet with ten toes. There’s obviously some kind of parallel that
the Lord is between these images.
So, the beast transforms into something that has ten kingdoms.
Why?
Remember that Rome was never conquered but instead waned in influence, fractured,
and balkanized. It might be restored one
day in the areas that have been influenced by it. Just as there are still Roman ruins and Roman
roads still in use today, culture exists in Europe which is marked indelibly by
Rome. We’ve even carried some of that to
America; just as some of our monuments show influences of Rome, we are also
part of this of this great Gentile dominion.
So, there exist the pieces to revive Rome.
What might that look like? Some thought maybe this could have been the
League of Nations, but, of course, it is no more. Some thought maybe this could be the European
Union, though it seems to lack power and has an incorrect number of nations. Whatever this is, then, it hasn’t quite come
to fruition.
Even so, there will be a time where we will see a dominion
that arises with ten kings or nations, and it will become something very much
like a revived Roman Empire. When that
happens, Daniel says that he is looking at these horns and he notices another
horn, an eleventh king which arises.[40]
Daniel calls it a “little horn.” Perhaps he does so with a little bit of
sarcasm, because the horn is uttering great boasts. Even so, this individual will not remain insignificant
on the world stage. It’s hard to say
exactly what happens here, but maybe three of the ten kings come into conflict
with the little horn. The result is that
they are completely torn out of power, by the root, as the little horn
exercises dominion.
This is a picture of the Antichrist. Some might ask about Antiochus Epiphanes, but
he does not fulfill all of what we see here. Antiochus is an archetype of the Antichrist, and
there are many antichrists in history, but this is going to be the
Antichrist. And this is still yet on
the future stage.
Daniel is pointing us toward this final, climatic expression
of human rebellion. A ruler who will
embody the beastly nature of Gentile dominion in its fullest form. This will be the beast. This is still coming, and we expect it to be
fulfilled just as the rest has. It will
bring history to that point when Christ returns and he establishes His kingdom
and dominion over that of man.
VII.
Conclusion
This passage shows
us that human history, apart from God’s restraining grace, is brutal. Empires can rise up from chaos, dominate
through violence, and then be dominated by someone more brutal. Yet the message of this chapter is not
despair.
Yet, God
reigns. Every beast rises by His permission.
Every kingdom falls by His decree. And the chaos of history is moving inexorably
toward the kingdom that will never be destroyed.
That’s the
kingdom we’ll consider next. Daniel will
lift his eyes from the beasts of the earth to the throne of heaven and the
coming of the Son of Man. For now, we’re
reminded that, while the beasts roar and devour, the Lord still sits enthroned.
[1] Stephen R. Miller, Daniel, The New American Commentary,
(Nashville: Broadman & Holman Publishers, 1994), 18:191.
[2] Ibid.
[3] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne
House, The
Nelson Study Bible: New King James Version, (Nashville: T.
Nelson Publishers, 1997), Da 7:1.
[4] J. Dwight Pentecost, The Bible Knowledge Commentary: An Exposition of the Scriptures,
1985, 1, 1349.
[5] Ibid., 1349–1350.
[6] Miller, 18:194.
[7] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and
Unabridged in One Volume, (Peabody: Hendrickson, 1994),
1445–1446.
[8] John D. Barry, Douglas Mangum, Derek R. Brown, Michael
S. Heiser, Miles Custis, Elliot Ritzema, Matthew M. Whitehead, Michael R.
Grigoni, and David Bomar, Faithlife Study Bible, (Bellingham, WA:
Lexham Press, 2012, 2016), Da 7:2.
[9] Ibid.
[10] Pentecost, 1350.
[11] Henry, 1446.
[12] Barry, et. al.
[13] John MacArthur Jr., Ed., The MacArthur Study Bible,
electronic ed., (Nashville, TN: Word Pub., 1997), 1238.
[14] Miller, 18:196.
[15] Ibid., 18:199.
[16] Ted Cabal, Chad Owen Brand, E. Ray Clendenen, Paul
Copan, J. P. Moreland, and Doug Powell, The Apologetics Study Bible: Real Questions, Straight
Answers, Stronger Faith, (Nashville, TN: Holman Bible
Publishers, 2007), 1281.
[17] Radmacher, et. al., Da 7:4.
[18] Henry, 1446.
[19] MacArthur 1238.
[20] Radmacher, et. al.
[21] Pentecost.
[22] Ibid.
[23] Barry, et. al., Da 7:6.
[24] Ibid., Da 7:5.
[25] Miller, 18:198.
[26] Barry, et. al., Da 7:5.
[27] Miller, 18:198–199.
[28] Ibid., 18:199.
[29] Ibid.
[30] MacArthur.
[31] Radmacher, et. al., Da 7:6.
[32] Henry.
[33] Dale Ralph Davis, The Message of Daniel: His Kingdom Cannot Fail,
eds. Alec Motyer and Derek Tidball, The Bible Speaks Today, (Nottingham,
England: Inter-Varsity Press, 2013), 94.
[34] Radmacher, et. al., Da 7:7.
[35] Miller, 18:200.
[36] Ibid., 18:200–201.
[37] Citing Montgomery, ibid., 18:201.
[38] Ibid.
[39] Ibid.
[40] MacArthur.